Filipi 1:24

1:24 but it is more vital for your sake that I remain ¹  in the body. ² 

Filipi 1:2

1:2 Grace and peace to you ³  from God our Father and the Lord Jesus Christ!

Kolose 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ⁴  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Galatia 2:20

2:20 I have been crucified with Christ, ⁵  and it is no longer I who live, but Christ lives in me. So ⁶  the life I now live in the body, ⁷  I live because of the faithfulness of the Son of God, ⁸  who loved me and gave himself for me.

Kolose 2:1

2:1 For I want you to know how great a struggle I have for you, ⁹  and for those in Laodicea, and for those who have not met me face to face. ¹⁰ 

Kolose 2:1

2:1 For I want you to know how great a struggle I have for you, ¹¹  and for those in Laodicea, and for those who have not met me face to face. ¹² 

Pengkhotbah 4:2

4:2 So I considered ¹³  those who are dead and gone ¹⁴ 

more fortunate than those who are still alive. ¹⁵ 

[1:24]  ¹ tn Grk “But to remain in the flesh is more necessary for you.”

[1:24]  ² tn Grk “the flesh.”

[1:2]  ³ tn Grk “Grace to you and peace.”

[1:3]  ⁴ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[2:20]  ⁵ tn Both the NA²⁷/UBS⁴ Greek text and the NRSV place the phrase “I have been crucified with Christ” at the end of v. 19, but most English translations place these words at the beginning of v. 20.

[2:20]  ⁶ tn Here δέ (de) has been translated as “So” to bring out the connection of the following clauses with the preceding ones. What Paul says here amounts to a result or inference drawn from his co-crucifixion with Christ and the fact that Christ now lives in him. In Greek this is a continuation of the preceding sentence, but the construction is too long and complex for contemporary English style, so a new sentence was started here in the translation.

[2:20]  ⁷ tn Grk “flesh.”

[2:20]  ⁸ tc A number of important witnesses (Ì⁴⁶ B D* F G) have θεοῦ καὶ Χριστοῦ (qeou kai Cristou, “of God and Christ”) instead of υἱοῦ τοῦ θεοῦ (Juiou tou qeou, “the Son of God”), found in the majority of mss, including several important ones (א A C D¹ Ψ 0278 33 1739 1881 Ï lat sy co). The construction “of God and Christ” appears to be motivated as a more explicit affirmation of the deity of Christ (following as it apparently does the Granville Sharp rule). Although Paul certainly has an elevated Christology, explicit “God-talk” with reference to Jesus does not normally appear until the later books (cf., e.g., Titus 2:13, Phil 2:10-11, and probably Rom 9:5). For different arguments but the same textual conclusions, see TCGNT 524.

[2:20]  tn Or “I live by faith in the Son of God.” See note on “faithfulness of Jesus Christ” in v. 16 for the rationale behind the translation “the faithfulness of the Son of God.”

[2:20]  sn On the phrase because of the faithfulness of the Son of God, ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.

[2:1]  ⁹ tn Or “I want you to know how hard I am working for you…”

[2:1]  ¹⁰ tn Grk “as many as have not seen my face in the flesh.”

[2:1]  ¹¹ tn Or “I want you to know how hard I am working for you…”

[2:1]  ¹² tn Grk “as many as have not seen my face in the flesh.”

[4:2]  ¹³ tn The verb שָׁבַח (shavakh) has a two-fold range of meaning: (1) “to praise; to laud”; and (2) “to congratulate” (HALOT 1387 s.v. I שׁבח; BDB 986 s.v. II שָׁבַח). The LXX translated it as ἐπῄνεσα (ephnesa, “I praised”). The English versions reflect the range of possible meanings: “praised” (KJV, ASV, Douay); “congratulated” (MLB, NASB); “declared/judged/accounted/thought…fortunate/happy” (NJPS, NEB, NIV, RSV, NRSV, NAB).

[4:2]  ¹⁴ tn Heb “the dead who had already died.”

[4:2]  ¹⁵ tn Heb “the living who are alive.”